SGGS pp 1206-1208, Saarag M; 5, Shabads 15-23.

 

ਸਾਰਗ ਮਹਲਾ ੫ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag mėhlā 5 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Saarag, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

(Rahaau) dwell on this and contemplate.

 

ਕੈਸੇ ਕਹਉ ਮੋਹਿ ਜੀਅ ਬੇਦਨਾਈ ॥ ਦਰਸਨ ਪਿਆਸ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਮਨੋਹਰ ਮਨੁ ਨ ਰਹੈ ਬਹੁ ਬਿਧਿ ਉਮਕਾਈ ॥੧॥ ਰਹਾਉ ॥

Kaise kaha▫o mohi jī▫a beḏnā▫ī.  Ḏarsan pi▫ās pari▫a parīṯ manohar man na rahai baho biḏẖ umkā▫ī. ||1|| rahā▫o.

 

(Kaisey) how do I (kahau) tell (beydnaaee) the pain of (jeea) the soul, i.e. my strong yearning for the Almighty.

With (preet-i) love for (manohar) the fascinating (pria) Beloved, (man-u) the mind (piaas) thirsts for IT’s (darsan) vision and cannot (rahai) wait, i.e. has no peace, and (umkaaee = yearns) tries (bahu) in many (bidh-i) ways to find IT.

(Rahaau) dwell on this and contemplate.

 

Page 1207

 

ਚਿਤਵਨਿ ਚਿਤਵਉ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਬੈਰਾਗੀ ਕਦਿ ਪਾਵਉ ਹਰਿ ਦਰਸਾਈ ॥ ਜਤਨ ਕਰਉ ਇਹੁ ਮਨੁ ਨਹੀ ਧੀਰੈ ਕੋਊ ਹੈ ਰੇ ਸੰਤੁ ਮਿਲਾਈ ॥੧॥

Cẖiṯvan cẖiṯva▫o pari▫a parīṯ bairāgī kaḏ pāva▫o har ḏarsā▫ī.  Jaṯan kara▫o ih man nahī ḏẖīrai ko▫ū hai re sanṯ milā▫ī. ||1||

 

(Bairaagi) yearning with (preet-i) love for (pria) the Beloved, I (chitvau) think (chivan-i) in mind, (kad-i) when will I (paavau) obtain (darsaaee) vision of (har-i) the Almighty.

I (karau) make (jatan) efforts but (ihu) this (man-u) mind is (nahi) not (dheerai) consoled and wonder if there is (ko-oo) some (sant-u) saint/devotee who can (milaaee) lead me to the Master. 1.

 

ਜਪ ਤਪ ਸੰਜਮ ਪੁੰਨ ਸਭਿ ਹੋਮਉ ਤਿਸੁ ਅਰਪਉ ਸਭਿ ਸੁਖ ਜਾਂਈ ॥ ਏਕ ਨਿਮਖ ਪ੍ਰਿਅ ਦਰਸੁ ਦਿਖਾਵੈ ਤਿਸੁ ਸੰਤਨ ਕੈ ਬਲਿ ਜਾਂਈ ॥੨॥

Jap ṯap sanjam punn sabẖ homa▫o ṯis arpa▫o sabẖ sukẖ jāʼn▫ī. Ėk nimakẖ pari▫a ḏaras ḏikẖāvai ṯis sanṯan kai bal jāʼn▫ī. ||2||

 

I shall (homou = make fire sacrifice) give up (jap) recitation of mantras, (tap) austerities, (sanjam) control of senses, (punn-i) superstitious good deeds; I shall (arpau) give (sabh-i) all (sukh) comforts and (jaa’nee = places) property to (tis-u) to that person.

I shall (bal-i jaa-n-ee = be sacrifice, kai = to) do anything at the bidding of (tis-u) that (santan) saint who (dikhaavai) shows me (daras-u) vision of (pria) the Beloved for (eyk) a (nimakh) moment. 2.

 

ਕਰਉ ਨਿਹੋਰਾ ਬਹੁਤੁ ਬੇਨਤੀ ਸੇਵਉ ਦਿਨੁ ਰੈਨਾਈ ॥ ਮਾਨੁ ਅਭਿਮਾਨੁ ਹਉ ਸਗਲ ਤਿਆਗਉ ਜੋ ਪ੍ਰਿਅ ਬਾਤ ਸੁਨਾਈ ॥੩॥

Kara▫o nihorā bahuṯ benṯī seva▫o ḏin rainā▫ī. Mān abẖimān ha▫o sagal ṯi▫āga▫o jo pari▫a bāṯ sunā▫ī. ||3||

 

I shall (karau) make (nihora) entreaties and (beynti) supplication (bahut = plenty) again and again and (seyvau = serve) obey him/her(din-u) day and (rainaa)ee night.

(Hau) I shall (tiaagau) give up (sagal) all (maan-u) honor and (abhimaan-u) pride and humbly listen to one (jo) who (sunaaee) tells me (baat = talk) how to find (pria) the Beloved. 3.

 

ਦੇਖਿ ਚਰਿਤ੍ਰ ਭਈ ਹਉ ਬਿਸਮਨਿ ਗੁਰਿ ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਮਿਲਾਈ ॥ ਪ੍ਰਭ ਰੰਗ ਦਇਆਲ ਮੋਹਿ ਗ੍ਰਿਹ ਮਹਿ ਪਾਇਆ ਜਨ ਨਾਨਕ ਤਪਤਿ ਬੁਝਾਈ ॥੪॥੧॥੧੫॥

Ḏekẖ cẖariṯar bẖa▫ī ha▫o bisman gur saṯgur purakẖ milā▫ī. Parabẖ rang ḏa▫i▫āl mohi garih mėh pā▫i▫ā jan Nānak ṯapaṯ bujẖā▫ī. ||4||1||15||

 

(Hau) I (bhaee) was (bisman-i) wonder-struck (deykh-i) seeing (charitr) plays, when (gur-i) the great (satigur-i) true guru (milaaee) caused to meet (purakh-i) the all-pervasive Master, i.e. I became ecstatic on becoming aware of virtues and powers of the Almighty.

(Moh-i) I (paaiaa) found (rang) the joy-giving (daiaal) kind (prabh) Master (mah-i) in (grih = house) within and my (tapat-i = heat) fire of yearning was (bujhaaee) quenched, i.e. I obtained solace finding myself in company of the wondrous Master, says (jan) humble fifth Nanak. 4. 1. 15.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਰੇ ਮੂੜ੍ਹ੍ਹੇ ਤੂ ਕਿਉ ਸਿਮਰਤ ਅਬ ਨਾਹੀ ॥ ਨਰਕ ਘੋਰ ਮਹਿ ਉਰਧ ਤਪੁ ਕਰਤਾ ਨਿਮਖ ਨਿਮਖ ਗੁਣ ਗਾਂਹੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Re mūṛĥe ṯū ki▫o simraṯ ab nāhī.  Narak gẖor mėh uraḏẖ ṯap karṯā nimakẖ nimakẖ guṇ gāʼnhī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Rey) o (moorrhey) silly human being, (kiau) why do you (naahi) not (simrat) remember and obey the Creator (ab) now?

Remember, you (karta = performed, tapu = austerity) were in difficult state with (uradh = inverted) head down (mah-i) in (ghor) the terrible (narak = hell) hot womb of the mother (gaahi) sang (gun) Divine virtues, i.e. willingly accepted Divine the laws of nature – and hence developed into this beautiful body from a drop of the father’s semen. 1.

(Rahaau) dwell on this and contemplate.

 

ਅਨਿਕ ਜਨਮ ਭ੍ਰਮਤੌ ਹੀ ਆਇਓ ਮਾਨਸ ਜਨਮੁ ਦੁਲਭਾਹੀ ॥ ਗਰਭ ਜੋਨਿ ਛੋਡਿ ਜਉ ਨਿਕਸਿਓ ਤਉ ਲਾਗੋ ਅਨ ਠਾਂਹੀ ॥੧॥

Anik janam bẖarmaṯou hī ā▫i▫o mānas janam ḏulbẖāhī. Garabẖ jon cẖẖod ja▫o niksi▫o ṯa▫o lāgo an ṯẖāʼnhī. ||1||

 

You (aaio) came to (dulbhaahi) the hard-to-get (maanas) human (janam-u) birth/life (bhramtou hi) having wandered in (anik) numerous (janam = births) life forms.

(Jau) when you (niksio) came out (chhodd-i) leaving (garabh jon-i) the womb – where you grew by Divine laws – (tau) then you (laago) engaged in (an) other (tthaa’nhi = place) path, i.e. started acting by own will. 1.

 

ਕਰਹਿ ਬੁਰਾਈ ਠਗਾਈ ਦਿਨੁ ਰੈਨਿ ਨਿਹਫਲ ਕਰਮ ਕਮਾਹੀ ॥ ਕਣੁ ਨਾਹੀ ਤੁਹ ਗਾਹਣ ਲਾਗੇ ਧਾਇ ਧਾਇ ਦੁਖ ਪਾਂਹੀ ॥੨॥

Karahi burā▫ī ṯẖagā▫ī ḏin rain nihfal karam kamāhī. Kaṇ nāhī ṯuh gāhaṇ lāge ḏẖā▫e ḏẖā▫e ḏukẖ pāʼnhī. ||2||

 

You (karah-i) commit (buraai) evil and (tthagaaee) deceit (din-u) day and (rain-i) night, (kamahi = doing) indulging in (nihphal) fruitless (karam = deeds) activities.

It is like someone (laagey) engaged in (gaahan) thrashing (tuh) chaff with (naahi) no (kan-u) grain in it; you (dhaaey dhaaey) keep running about only (paanhi) to get (dukh) grief – fatigue of fruitless labor. 2.

 

ਮਿਥਿਆ ਸੰਗਿ ਕੂੜਿ ਲਪਟਾਇਓ ਉਰਝਿ ਪਰਿਓ ਕੁਸਮਾਂਹੀ ॥ ਧਰਮ ਰਾਇ ਜਬ ਪਕਰਸਿ ਬਵਰੇ ਤਉ ਕਾਲ ਮੁਖਾ ਉਠਿ ਜਾਹੀ ॥੩॥

Mithi▫ā sang kūṛ laptā▫i▫o urajẖ pari▫o kusmāʼnhī. Ḏẖaram rā▫e jab pakras bavre ṯa▫o kāl mukẖā uṯẖ jāhī. ||3||

 

You are (koorr-i = falsely) wrongly (lapttaaio) engrossed (sang-i) with (mithiaa) the perishable world-play; you (urajh-i pario) are entangled (kusmaanhi = with the safflower which has bright but short-lived bright color) in transitory pleasures.

But when (dharam raaey = metaphoric Divine judge) Divine justice (pakras-i) catches you, i.e. asks to account for deeds, (tau) then you will (utth-i jaahi) go before God with (kaal) black (mukha) face, i.e.as a wrong-doer, rejected for union with God and sent for rebirth. 3.

 

ਸੋ ਮਿਲਿਆ ਜੋ ਪ੍ਰਭੂ ਮਿਲਾਇਆ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਂਹੀ ॥ ਕਹੁ ਨਾਨਕ ਤਿਨ੍ਹ੍ਹ ਜਨ ਬਲਿਹਾਰੀ ਜੋ ਅਲਿਪ ਰਹੇ ਮਨ ਮਾਂਹੀ ॥੪॥੨॥੧੬॥

So mili▫ā jo parabẖū milā▫i▫ā jis masṯak lekẖ likẖāʼnhī. Kaho Nānak ṯinĥ jan balihārī jo alip rahe man māʼnhī. ||4||2||16||

 

Only (so) that person (miliaa) unites (jo) whom (prabhoo) the Almighty (milaaiaa) unites with IT-self; s/he is one on (jis-u) whose (mastak-i) forehead/destiny this (leykh-u) writing is (likhaahi) written, i.e. union is Divine ordained.

Says fifth Nanak: I (balihaari = sacrifice) adore (tinh) those (jan) persons (jo) who (rahey) remain (alip) untouched – by temptations – (maanhi) in (man) mind – for they attain union with the Creator. 4. 2. 16. 

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਕਿਉ ਜੀਵਨੁ ਪ੍ਰੀਤਮ ਬਿਨੁ ਮਾਈ ॥ ਜਾ ਕੇ ਬਿਛੁਰਤ ਹੋਤ ਮਿਰਤਕਾ ਗ੍ਰਿਹ ਮਹਿ ਰਹਨੁ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Ki▫o jīvan parīṯam bin mā▫ī.  Jā ke bicẖẖuraṯ hoṯ mirṯakā garih mėh rahan na pā▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. O (maaee) mother, (jeevan-u) life is (kio = why?) is not worth living (bin-u) without (preetam) the beloved. The Almighty by (ja key) whose (bichhrat) separation, one (hot) becomes (mirtakaa) dead and does not (paaee) get (rahan) to live (mah-i) in (grih) the house, i.e. forgetting the Almighty results in death by way of falling prey to temptations and then the mind cannot stay peaceful. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੀਅ ਹੀਅ ਪ੍ਰਾਨ ਕੋ ਦਾਤਾ ਜਾ ਕੈ ਸੰਗਿ ਸੁਹਾਈ ॥ ਕਰਹੁ ਕ੍ਰਿਪਾ ਸੰਤਹੁ ਮੋਹਿ ਅਪੁਨੀ ਪ੍ਰਭ ਮੰਗਲ ਗੁਣ ਗਾਈ ॥੧॥

Jī▫a hīʼn▫a parān ko ḏāṯā jā kai sang suhā▫ī. Karahu kirpā sanṯahu mohi apunī parabẖ mangal guṇ gā▫ī. ||1||

 

The Almighty is (daata = giver) the Master (ko) of (jeea) mind, (hee-n-a/hirda) heart and (praan) life, (ja kai) whose (sang-i) company (suhaaee = looks good) is glorifying, i.e. living with whose virtues makes on acceptable for union with God.

O (santahu) saints/seekers please (karahu) bestow (apuni = own) your (kirpa) kindness (moh-i) on me – to take me into your company so that I may also – (mangal) glorify, and (gaaee = sing) praise and emulate (gun) virtues of (prabh) the Almighty. 1.

 

ਚਰਨ ਸੰਤਨ ਕੇ ਮਾਥੇ ਮੇਰੇ ਊਪਰਿ ਨੈਨਹੁ ਧੂਰਿ ਬਾਂਛਾਈ‍ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਮਿਲੀਐ ਪ੍ਰਭ ਨਾਨਕ ਬਲਿ ਬਲਿ ਤਾ ਕੈ ਹਉ ਜਾਈ ॥੨॥੩॥੧੭॥

Cẖaran sanṯan ke māthe mere ūpar nainhu ḏẖūr bāʼncẖẖā▫īʼn. Jih parsāḏ milī▫ai parabẖ Nānak bal bal ṯā kai ha▫o jā▫ī. ||2||3||17||

 

May I keep (charan) feet (key) of (santan) the saints/seekers (oopar-i) on (meyrey) my (maathey) forehead/head and (baa’nchhaaee) ask for (dhoor-i) dust of their feet (nainhu) with eyes, i.e. I pay obeisance to the seekers and request for guidance.

(Hau) I (bal-i bal-i jaaee = am ever sacrifice) ever adore (ta kai = to them) the saints with (jih) whose (prasaad-i) grace/guidance, one (mileeai) finds (prabh) the Almighty, says fifth Nanak. 2. 3. 17.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਉਆ ਅਉਸਰ ਕੈ ਹਉ ਬਲਿ ਜਾਈ ॥ ਆਠ ਪਹਰ ਅਪਨਾ ਪ੍ਰਭੁ ਸਿਮਰਨੁ ਵਡਭਾਗੀ ਹਰਿ ਪਾਂਈ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  U▫ā a▫osar kai ha▫o bal jā▫ī.  Āṯẖ pahar apnā parabẖ simran vadbẖāgī har pāʼn▫ī. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Hau) I (bal-i jaaee = am sacrifice, kau = to) adore (uaa) that (ausar = opportunity) time/moment; when I (simran-u) remember virtues and commands of (apna = own) of all (aatth = eight, pahar = three hours) round the clock; and be (vaddbhaagi) fortunate to (paa’nee) find (har-i) the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

Note: The Guru now praises numerous saints/devotes of the Almighty.

 

ਭਲੋ ਕਬੀਰੁ ਦਾਸੁ ਦਾਸਨ ਕੋ ਊਤਮੁ ਸੈਨੁ ਜਨੁ ਨਾਈ ॥ ਊਚ ਤੇ ਊਚ ਨਾਮਦੇਉ ਸਮਦਰਸੀ ਰਵਿਦਾਸ ਠਾਕੁਰ ਬਣਿ ਆਈ ॥੧॥

Bẖalo Kabīr ḏās ḏāsan ko ūṯam sain jan nā▫ī. Ūcẖ ṯe ūcẖ nāmḏe▫o samaḏrasī Raviḏās ṯẖākur baṇ ā▫ī. ||1||

 

Kabir (bhalo = good) attained an exalted state by being (daas-u) servant (ko) of, i.e. by following, (daasan) servants/devotees of the Almighty; and (jan-u) humble (naaee) barber named Sain became of (ootam) sublime status.

(Naamdeo) the devotee Namdev (samdarsi = of one sight) saw God in everyone and attained (ooch) higher (tey) than (ooch) highest status – people of high status bowed to him; the devotee Ravidas (ban-i aaee = got along) became like (tthaakur) the Master. 1.

 

ਜੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਾਧਨ ਕਾ ਇਹੁ ਮਨੁ ਸੰਤ ਰੇਨਾਈ ॥ ਸੰਤ ਪ੍ਰਤਾਪਿ ਭਰਮ ਸਭਿ ਨਾਸੇ ਨਾਨਕ ਮਿਲੇ ਗੁਸਾਈ ॥੨॥੪॥੧੮॥

Jī▫o pind ṯan ḏẖan sāḏẖan kā ih man sanṯ renā▫ī. Sanṯ parṯāp bẖaram sabẖ nāse Nānak mile gusā▫ī. ||2||4||18||

 

My (jeeo) soul, (pindd-u) body/life, (tan-u) body and (dhan-u) wealth are (ka) of, i.e. these belong to, (saadhan) the seekers, i.e. I am at their service in all ways; (ihu) this (man) mind (reynaaee) is dust of the feet of (sant) the seekers, i.e. I offer everything to obtain guidance from devotees of the Almighty.

(Sabh-i) all (bharam) doubts (naasey = ran) left (prataap-i) due to majesty, i.e. with influence of (sant) the seekers, and I (miley) found (gusaaee = master of the world) the Almighty, says fifth Nanak. 2. 4. 18.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮਨੋਰਥ ਪੂਰੇ ਸਤਿਗੁਰ ਆਪਿ ॥ ਸਗਲ ਪਦਾਰਥ ਸਿਮਰਨਿ ਜਾ ਕੈ ਆਠ ਪਹਰ ਮੇਰੇ ਮਨ ਜਾਪਿ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Manorath pūre saṯgur āp.  Sagal paḏārath simran jā kai āṯẖ pahar mere man jāp. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Manorath) aspirations are (poorey) fulfilled by the Almighty (satigur) true guru (aap-i) IT-self – without asking. (Meyrey) my (man) mind, (jaap-i) remember and obey the Master (aatth = eight, pahar = three hours) round the clock, by (ja kai) whose (simran) remembrance and obedience (sagal) all (padaarath = substances) wishes (poorey) are fulfilled. 1.

(Rahaau) dwell on this and contemplate.

 

Page 1208

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਆਮੀ ਤੇਰਾ ਜੋ ਪੀਵੈ ਤਿਸ ਹੀ ਤ੍ਰਿਪਤਾਸ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਨਾਸਹਿ ਆਗੈ ਦਰਗਹ ਹੋਇ ਖਲਾਸ ॥੧॥

Amriṯ nām su▫āmī ṯerā jo pīvai ṯis hī ṯaripṯās. Janam janam ke kilbikẖ nāsėh āgai ḏargėh ho▫e kẖalās. ||1||

 

O Almighty, awareness of (teyra) Your (naam-u) virtues and commands is (amrit) the life-giving elixir; (hi) only (tis-u) that person (jo) who drinks it (triptaas) is satiated, i.e. awareness of Naam enables to overcome temptations, one who practices Naam, s/he enjoys that state.

Influence of (kilbikh) sins of (janam janam) numerous past births/lives (naasah-i = run) is removed from the mind by Naam, – then one does no longer act under that influence – and (hoey) attains (khlaas) emancipation from rebirth (aagai = ahead) in the hereafter (dargah) in Divine court. 1.

 

ਸਰਨਿ ਤੁਮਾਰੀ ਆਇਓ ਕਰਤੇ ਪਾਰਬ੍ਰਹਮ ਪੂਰਨ ਅਬਿਨਾਸ ॥ ਕਰਿ ਕਿਰਪਾ ਤੇਰੇ ਚਰਨ ਧਿਆਵਉ ਨਾਨਕ ਮਨਿ ਤਨਿ ਦਰਸ ਪਿਆਸ ॥੨॥੫॥੧੯॥

Saran ṯumārī ā▫i▫o karṯe pārbarahm pūran abinās. Kar kirpā ṯere cẖaran ḏẖi▫āva▫o Nānak man ṯan ḏaras pi▫ās.

||2||5||19||

 

O (pooran) all-pervasive, (abinaas = imperishable) Eternal (kartey) Creator (paarbrahm) Supreme Being, I (aaio = came) have placed myself in (tumaari) Your (saran-i = sanctuary) care and obedience.

Please (kar-i) bestow (kirpa) kindness to enable that I (dhiaavau = pay attention) think of being at (teyrey) Your (charan) feet/call; and obtain Your (daras) vision for which my (man-i) mind and (tan-i) body (piaas) thirst, supplicates fifth Nanak. 2. 5. 19.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ਘਰੁ ੩       ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Sārag mėhlā 5 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Saarag, (ghar-u 3) to be sung to the third beat.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਮਨ ਕਹਾ ਲੁਭਾਈਐ ਆਨ ਕਉ ॥ ਈਤ ਊਤ ਪ੍ਰਭੁ ਸਦਾ ਸਹਾਈ ਜੀਅ ਸੰਗਿ ਤੇਰੇ ਕਾਮ ਕਉ ॥੧॥ ਰਹਾਉ ॥

Man kahā lubẖā▫ī▫ai ān ka▫o.  Īṯ ūṯ parabẖ saḏā sahā▫ī jī▫a sang ṯere kām ka▫o. ||1|| rahā▫o.

 

O (man = mind) human being, (kahaa) why (lubhaaeeai) be attracted/look (kau) to (aan) others.

(Prabh-u) the Almighty is (sadaa) ever (sahaa)ee helpful (eet) here and (oot) in the hereafter; IT is (sang-i) with (jeea) the soul (kau) for (teyrey) Your (kaam = work) help – so look up only to the One Master.

 (Rahaau) dwell on this and contemplate.

 

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪ੍ਰਿਅ ਪ੍ਰੀਤਿ ਮਨੋਹਰ ਇਹੈ ਅਘਾਵਨ ਪਾਂਨ ਕਉ ॥ ਅਕਾਲ ਮੂਰਤਿ ਹੈ ਸਾਧ ਸੰਤਨ ਕੀ ਠਾਹਰ ਨੀਕੀ ਧਿਆਨ ਕਉ ॥੧॥

Amriṯ nām pari▫a parīṯ manohar ihai agẖāvan pāʼnn ka▫o. Akāl mūraṯ hai sāḏẖ sanṯan kī ṯẖāhar nīkī ḏẖi▫ān ka▫o. ||1||

 

Awareness of (naam) Divine virtues and commands with (preet-i) love of (manohar) the fascinating (pria) Beloved is (amrit) life-giving; (ihai) this is what (kau) to (paa’n) drink (aghaavan) to be satiated, i.e. practice of Naam brings contentment.

(Moorat-i) picture, i.e. virtues and commands, of (akaal = timeless) the Eternal (hai) is (neeki = good) the chosen (tthaahar = place) (ki) of (saadh) seekers and (santan = saints) devotees of the Almighty object (kau) for (dhiaan) contemplation. 1.

 

ਬਾਣੀ ਮੰਤ੍ਰੁ ਮਹਾ ਪੁਰਖਨ ਕੀ ਮਨਹਿ ਉਤਾਰਨ ਮਾਂਨ ਕਉ ॥ ਖੋਜਿ ਲਹਿਓ ਨਾਨਕ ਸੁਖ ਥਾਨਾਂ ਹਰਿ ਨਾਮਾ ਬਿਸ੍ਰਾਮ ਕਉ ॥੨॥੧॥੨੦॥

Baṇī manṯar mahā purkẖan kī manėh uṯāran māʼnn ka▫o. Kẖoj lahi▫o Nānak sukẖ thānāʼn har nāmā bisrām ka▫o.

||2||1||20||

 

Following (baani) words of (mantr-u) guidance (ki) of (mahaa) great (purkhan) persons – the devotees – is the means – (kau) to (utaaran) remove (maann) pride/vanity (manah-i) of the mind – which comes in way of finding the Almighty within.

I (khoj-i) searched and (lahio) found practice of (naamaa) Naam or virtues and commands of (har-i) the Almighty, as (thaana’n) the place/source (kau) to attain (bisraam = rest) union with the Almighty, says fifth Nanak. 2. 1. 20.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਮਨ ਸਦਾ ਮੰਗਲ ਗੋਬਿੰਦ ਗਾਇ ॥ ਰੋਗ ਸੋਗ ਤੇਰੇ ਮਿਟਹਿ ਸਗਲ ਅਘ ਨਿਮਖ ਹੀਐ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Man saḏā mangal gobinḏ gā▫e.  Rog sog ṯere mitėh sagal agẖ nimakẖ hī▫ai har nām ḏẖi▫ā▫e. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. O (man = mind) human being, (sadaa) ever (gaaey) sing (mangal) songs of praise, i.e. ever praise and emulate virtues of, the Almighty (gobind) Master of the world.

(Sagal) all (teyrey) your (rog = ailments) vices, (sog) sorrows and (agh) wrong-doings (mittah-i = erase) shall leave, if you (dhiaaey) pay attention to Naam of the Almighty (nimakh) for a moment. 1.

 

ਛੋਡਿ ਸਿਆਨਪ ਬਹੁ ਚਤੁਰਾਈ ਸਾਧੂ ਸਰਣੀ ਜਾਇ ਪਾਇ ॥ ਜਉ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨ ਜਮ ਤੇ ਹੋਵੈ ਧਰਮ ਰਾਇ ॥੧॥

Cẖẖod si▫ānap baho cẖaṯurā▫ī sāḏẖū sarṇī jā▫e pā▫e. Ja▫o ho▫e kirpāl ḏīn ḏukẖ bẖanjan jam ṯe hovai ḏẖaram rā▫e. ||1||

 

(Chhodd-i) give up your own (siaanap) wisdom and trying to be (bahu) very (chaturaai) clever – act by self-will -, (paaey) place the self (sarni) in guidance and obedience of (saadhoo) the guru instead.

(Jau) when the Almighty, who is (bhanjan = destroyer) ameliorator of (dukh) agony of (deen) the hapless, (hoey) be (kripaal) kind, the tormentor (jam) agent of Divine justice (hovai) becomes (dharam raaey) the metaphoric judge of Divine court who delivers true justice, i.e. all fear of retribution leaves when one does not transgress. 1.

(Rahaau) dwell on this and contemplate.

 

ਏਕਸ ਬਿਨੁ ਨਾਹੀ ਕੋ ਦੂਜਾ ਆਨ ਨ ਬੀਓ ਲਵੈ ਲਾਇ ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਨਾਨਕ ਕੋ ਸੁਖਦਾਤਾ ਹਰਿ ਪ੍ਰਾਨ ਸਾਇ ॥੨॥੨॥੨੧॥

Ėkas bin nāhī ko ḏūjā ān na bī▫o lavai lā▫e. Māṯ piṯā bẖā▫ī Nānak ko sukẖ▫ḏāṯa har parān sā▫e. ||2||2||21||

 

There is (naahi) no (dooja = second) other Sustainor (bin-u) except (eykas) the One Almighty; (na= no, beeo = second) none (aan) other comes anywhere (lavai laaey) come near IT.

(Saaey) that (har-i) Almighty is (maat) mother, (pitaa) father, (bhaai) brother/sibling, (sukhdaata) provider of comfort, the very (pran) life of fifth Nanak, i.e. all creatures. 2. 2. 21.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜਨ ਸਗਲ ਉਧਾਰੇ ਸੰਗ ਕੇ ॥ ਭਏ ਪੁਨੀਤ ਪਵਿਤ੍ਰ ਮਨ ਜਨਮ ਜਨਮ ਕੇ ਦੁਖ ਹਰੇ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har jan sagal uḏẖāre sang ke.  Bẖa▫e punīṯ paviṯar man janam janam ke ḏukẖ hare. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Jan = servants) devotees of (har-i) the Almighty (udhaarey = lift above) save those (key) of/in their (sang) company – from temptations.

Their minds (bhaey) become (puneet, pavitr) purified of vices, and (dukh) suffering caused by acting under influence of wrong-doings of (janam janam) all past births is (harey = taken away) obviated. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਰਗਿ ਚਲੇ ਤਿਨ੍ਹ੍ਹੀ ਸੁਖੁ ਪਾਇਆ ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਗੋਸਟਿ ਸੇ ਤਰੇ ॥ ਬੂਡਤ ਘੋਰ ਅੰਧ ਕੂਪ ਮਹਿ ਤੇ ਸਾਧੂ ਸੰਗਿ ਪਾਰਿ ਪਰੇ ॥੧॥

Mārag cẖale ṯinĥī sukẖ pā▫i▫ā jinĥ si▫o gosat se ṯare. Būdaṯ gẖor anḏẖ kūp mėh ṯe sāḏẖū sang pār pare. ||1||

 

Those who (chaley) walk (maarg-i) on path shown by the devotees, (tinhi) they (paaiaa) attain (sukh-u) peace; those (sio) with (jinh) whom they (gosatt-i) converse/talk, (sey) they also (tarey = swim) overcome vices in the world-play.

Those (booddat) drowning (mah-i) in (ghor) the terrifying (andh) blind (koop) well, i.e. unable to overcome temptations; (tey) they (parey) land (paar-i) on far shore, i.e. overcome vices (sang-i) in company of (saadhoo) the saint/guru to get to God. 1.

 

ਜਿਨ੍ਹ੍ਹ ਕੇ ਭਾਗ ਬਡੇ ਹੈ ਭਾਈ ਤਿਨ੍ਹ੍ਹ ਸਾਧੂ ਸੰਗਿ ਮੁਖ ਜੁਰੇ ॥ ਤਿਨ੍ਹ੍ਹ ਕੀ ਧੂਰਿ ਬਾਂਛੈ ਨਿਤ ਨਾਨਕੁ ਪ੍ਰਭੁ ਮੇਰਾ ਕਿਰਪਾ ਕਰੇ ॥੨॥੩॥੨੨॥

Jinĥ ke bẖāg bade hai bẖā▫ī ṯinĥ sāḏẖū sang mukẖ jure. Ŧinĥ kī ḏẖūr bāʼncẖẖai niṯ Nānak parabẖ merā kirpā kare. ||2||3||22||

 

Those (jinh key) whose (bhaag) past deeds – which govern fortune – are (baddey = great) good, their (mukh) faces (jurey) are joined (sang-i) with, i.e. they meet (saadhoo) the saint/guru.

Fifth Nanak, the seeker (nit) ever (baa’nchhai) seeks (dhoor-i) dust (tinh ki) of their feet, i.e. to follow their example; may (prabh) the Master (meyra = my) of all (kirpa karey) be kind to enable that. 2. 3. 22.

 

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ਸਾਰਗ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜਨ ਰਾਮ ਰਾਮ ਰਾਮ ਧਿਆਂਏ ॥ ਏਕ ਪਲਕ ਸੁਖ ਸਾਧ ਸਮਾਗਮ ਕੋਟਿ ਬੈਕੁੰਠਹ ਪਾਂਏ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.  Har jan rām rām rām ḏẖi▫āʼn▫e.  Ėk palak sukẖ sāḏẖ samāgam kot baikuʼnṯẖah pāʼn▫e. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Saarag. (Jan) a devotee of (har-i) God (dhiaa’ney) pays attention (raam raam raam – three ways) to commands of the Almighty in thought, word and deed.

S/he (paa’ney) gets (sukh) peace/comfort (kott-i) of a crore (baiku’ntthah) heavens by participation for (eyk) one (palak = time taken for twinkle of eye) moment (samaagam = gathering, saadh = seekers) in holy congregation – where virtues and commands of the Almighty are learnt to emulate –

(Rahaau) dwell on this and contemplate.

 

ਦੁਲਭ ਦੇਹ ਜਪਿ ਹੋਤ ਪੁਨੀਤਾ ਜਮ ਕੀ ਤ੍ਰਾਸ ਨਿਵਾਰੈ ॥ ਮਹਾ ਪਤਿਤ ਕੇ ਪਾਤਿਕ ਉਤਰਹਿ ਹਰਿ ਨਾਮਾ ਉਰਿ ਧਾਰੈ ॥੧॥

Ḏulabẖ ḏeh jap hoṯ punīṯā jam kī ṯarās nivārai. Mahā paṯiṯ ke pāṯik uṯrėh har nāmā ur ḏẖārai. ||1||

 

(Dulabh) the hard-to-get (deyh = body) human life (hot) is (puneeta) purified of vices (jap-i) by remembrance and practice of Naam or Divine virtues and commands; it (nivaarai = dispels) obviates (traas) the fear of (jam) Divine justice – since s/he commits no transgressions.

(Paatik = acts of falling) tendency to fall prey to vices (key) of (mahaa = great) a chronic (patit = fallen to vices) wrong-doer (utrah-i) is removed if s/he (dhaarai) keeps (naamaa) Naam of (har-i) the Almighty (ur-i) in mind. 1.

 

ਜੋ ਜੋ ਸੁਨੈ ਰਾਮ ਜਸੁ ਨਿਰਮਲ ਤਾ ਕਾ ਜਨਮ ਮਰਣ ਦੁਖੁ ਨਾਸਾ ॥ ਕਹੁ ਨਾਨਕ ਪਾਈਐ ਵਡਭਾਂਗੀ ਮਨ ਤਨ ਹੋਇ ਬਿਗਾਸਾ  ॥੨॥੪॥੨੩॥

Jo jo sunai rām jas nirmal ṯā kā janam maraṇ ḏukẖ nāsā. Kaho Nānak pā▫ī▫ai vadbẖāgīʼn man ṯan ho▫e bigāsā. ||2||4||23||

 

(Jo jo) whosoever (sunai) listens to (nirmal = without dirt) the purifying (jas-u = praise) virtues of (raam) the Almighty, and emulates them, (ta = that, ka = of) his/her (dukh-u) agony of further (janam) births and (maran) deaths (naasaa = runs) is obviated.

This (paaeeai) is obtained (vaddbhaa’ngi) by good past deeds and (man) the mind and (tan) body (hoey = be, bigaasaa = blossoming) blossom, says fifth Nanak. 2. 4. 23.